
Class 
Book 



- F S 



Copyright }i^. 



COPYRIGHT DEPOSIT. 



Moral Education 



By 

A. G. FLACK 



fi 



"The truest test of cknlization is not the census, nor 
the size of cities, nor the crops; no, hut the kind of man 
the country turns out." 




Cochrane Publishing Company 

Tribune Building 

New York 

1910 



^^tz-^ 



Copyright, 1910, by 
Cochrane Publishing Co. 



©C1.A265990 



INTRODUCTION. 

Partly in response to the demand for more definite 
moral education, this is offered as an aid in such a direc- 
tion. 

It has been written partly in accordance with theory, 
and partly from practice and observation, and needs the 
further test of practice. Owing to interfering circum- 
stances the writer is unable to give this further test, 
and offers the work just as it is. 

Mr. Horace Mann, I believe, has said that as far as 
guaranteed by his observation, ten men fail from moral 
defect to one who fails from intellectual defect, and 
if this is the case, together with the tendency shown 
by the evident growing desire for better moral education, 
then there is both the expressed need and wish for the 
latter. If, too, Mr. John Dewey's statement that ''What 
the best and wisest parent wants for his own child, that 
must be the community's want for all of its children.'' 
includes detailed training in morals and manners, this 
is another evidence of its need. 

In systematic moral training it is desirable that as far 
as possible it should be put upon the same scientific 
basis as other branches of learning — taught according 
to the laws of psycholog}^ and education. 

A knowledge of the laws of modern psychology 
makes it possible to give younger children teaching 
through making the proper mental suggestion interest- 
ing. 

The ideas to be developed and applied are given in a 
variety of forms — some are the ordinary ethical teach- 
ings, others are proverbs, practical maxims, and so 
forth. Since it is not desired to interfere with anv 



4 ^ MORAL EDUCATION 

religious convictions, the moral teachings taken from re- 
ligious sources are those 'which are essentially ethical. A 
number of the elements of common law are to some 
extent as given by Mr. Francis Wayland in his "Ele- 
ments of Moral Science." As may be seen, there is little 
new to add to ethical teachings themselves — the impor- 
tant ones have already been given. The further consid- 
eration is to bring about a better understanding of the 
necessity for obedience to them, and a better obedience 
where necessary. 

Moral teaching forms part of general government — 
that through education and prevention, and this being 
so, the consequent need is for the proper teaching and 
supervision of all children. It is a duty also toward the 
rights of the individual as well as toward those of society 
as a whole. 

The suggestions and teachings given are suitable for 
the use of parents and other teachers of children. 

Among educational works which may be read by 
those not desiring a general course of study, are Joseph 
Payne's "Lectures on the Science and Art of Education," 
Froebel's "Education of Man," Winterburn's "Nursery 
Ethics," James' "Talks to Teachers on Psychology," and 
that part of Hudson's "Law of Psychic Phenomena" 
which treats of suggestion. 

A special preparation for teaching morals would re- 
quire at least an academic education, including physiology 
and hygiene, and in addition a further knowledge of 
education and general psychology, with the study of 
society, including principles of social development, politi- 
cal economy, the history of art, religion, and ethics, with 
the natural history of the latter. 

In literature may be read : 

The best religious and ethical teachings; 



MORAL EDUCATION 5 

Dante — The Divine Comedy; 

Homer — The IHad; 

Sophocles — Antigone ; 

vShakespeare ; 

Milton — First six books of Paradise Lost; 

Larned — A Multitude of Counsellors ; 

Modern poetry — extracts ; 

Such social literature as fiction ; 

Current events and science, and so forth. 

A certain amount of general knowledge is necessary 
from the fact that various branches of knowledge affect 
the knowledge of other branches. 

In general literature individual choice may to some ex- 
tent decide, as it is not desirable to have too great fixed- 
ness and uniformity in required knowledge. 

It is hardly necessary to say that those who teach 
morals should be persons of the best principles, as well 
as of breadth of mind and sympathy, unprejudiced, and 
as far as possible those who possess natural taste and fit- 
ness for such work. 



Moral Education 



GENERAL SUGGESTIONS. 

One of the principles of education may be expressed as 
being the fact that the mind has its natural growth or 
development when the knowledge that it contains is the 
product of its own action upon the facts presented to it, 
or is founded upon such action upon the part of others, 
just as natural physical growth is the product of the action 
of the inner forces upon physical food. 

Experience or observation being the general founda- 
tion of knowledge, the foundation of moral knowledge 
would be, therefore, no statements or precepts, but the 
observation or experience of conduct, developing what is 
right and what is wrong. Through parents' or instructors' 
guiding a child's observation by means of questioning, 
the moral precept should thus come from the child him- 
self. The golden rule, for example, would not be given 
to a child as a tradition, but, through the directing of his 
observation and reasoning, be made a part of his own 
thinking — one of his own conclusions. A child has natur- 
ally, from contact with parents and companions, a small 
stock of ideas based upon his own observation, and that 
is actually his own, although it may be distorted by self- 
interest. As with education in general, he should not be 
hindered by being told what under ordinary circum- 
stances he should be able to perceive for himself. ^ Just as 
lack of exercise and proper food will dwarf his bodily 
growth, so lack of observation and reasoning, with lack 
of material for mental and moral growth, must tend to 



8 MORAL EDUCATION 

dwarf the growth of his mind and character. Definite 
moral education, by bringing the moral element in con- 
duct to attention, should tend to cause more habitual 
consideration for it. 

As learning proceeds from the concrete to the abstract, 
from the known to the unknown, a child should, from the 
foundation of his own experience and observation, be 
led to the better comprehension of and obedience to 
moral teachings in general, without being obliged to learn 
by experience that might cost him very dearly. 

His training in the beginning should be according to 
the best standards, as poor beginnings here as elsewhere 
are detriments in themselves. 

Many moral rules are general, and children need help 
in applying them. Wherever possible, the application of 
the general principles of morals should be taken into the 
details of conduct, and not only into slight matters, but 
into great afifairs. 

Stating the intellectual processes in a general way as 
perception, reason, feeling and will, terminating in choice 
and action, either in thought or outward conduct, it fol- 
lows that moral education must consist in bringing before 
the mind material for perception from the moral stand- 
point, in cultivating a habit of correct and unprejudiced 
reasoning to conclusions; in reasoning, encouragement, 
and discipline where suitable, in the matter of execution 
or practice; Another part is, through the presentation of 
good examples, to inspire, as is expressed in the follow- 
ing: "But virtue, by the bare statement of its actions 
can so affect men's minds as to create at once both ad- 
miration of the thing done and desire to imitate the doers 
of them." 

Applying to the individual a method which is seen to 
have been applied to the race during its earlier stages 
of development, authoritative prohibition or warning is 



MORAL EDUCATION 9 

needed for moral teaching during the individual's earlier 
stages of growth. With older children, those who have 
reached a stage of reason, the reasoning in connection 
with the principles should tend to give the proper com- 
prehension and love of good, and as far as possible the 
consequent will to put it into practice. This is expressed 
in the following: 'Troper conditions are better guaran- 
teed when the good or evil consequences of actions are 
rationally understood than when they are simply believed 
upon authority." 

In the introduction of the formal teachings of morals, 
as to another study, it should be shown why it is under- 
taken — its value and necessity, its relationship to individ- 
ual and social welfare. Alorality, and moral teaching an;l 
training, should be shown as means and not as ends. 
Such teaching is to create the necessary regulative ele- 
ment for conduct — to aid in cultivating, toward great 
and small affairs, the right spirit, of which right conduct 
and other conditions are the natural consequences. It is 
to promote thoughtfulness and considerateness, the lack 
of which, as well as wrong motive, may cause harm. It 
is to promote moral self -activity. The necessity of learn- 
ing in the beginning what is right and wrong, not only 
to promote the welfare of others and self, but to avoid 
the punishments which may come from ignorance, should 
be taught, and that such teaching upon the part of elders 
is a duty toward every child. The various forms of re- 
ward and punishment for right and wrong conduct 
should be shown, the nature of arbitration for the re- 
dress of grievances, the facts which may modify judg- 
ment, the nature of prevention and cure, the element of 
reparation, or undoing of wrong, and that of suitability 
of the remedy to the cause and nature of the offense. 

The meaning of the words "principles," "character," 



10 MORAL EDUCATION 

"conscience," "motive" and "habit/' and the duties in 
connection with these factors, may be taught. 

In questioning as to right and wrong courses of con- 
duct, the imagination may be led to conceive the state of 
affairs resulting from the general practice of each : for 
example, to picture the state of society if every one 
redressed his own wrongs, hated, robbed, and killed his 
neighbor if he chose, was indolent, untruthful, unjust, 
unkind, rude, and so forth; and on the other hand to 
picture a state of affairs where opposite circumstances 
prevail. It should be shown that even in individual cases 
wrong conduct is socially destructive, and that the oppo- 
site conduct is constructive. The consequent duty of 
each to self, each to all, all to each, and the rights of 
others, as judged by the rights desired for self, should 
l^e considered — the necessity of morality for the common 
good. 

From examples as varied and interesting as possible, 
the truth, precept or knowledge may be derived or im- 
pressed; then both through varied theoretical applications 
and through actual practice where suitable, be expressed 
by the children themselves. This, for younger children, 
should give good suggestion in an interesting form. Such 
examples should include illustrations of the truth that 
knowledge of what is right is only a part of right — that 
morality consists in its execution. 

The variety of forms in which the truths are presented 
to them, and which is necessary both for proper interest 
and in order to reach the different types of mind, may be 
given as in other studies, as for instance stories read with 
the moral action left blank to be filled out by pupils. In 
such cases not the exact words or facts, which with un- 
familiar matters cannot be known, but the spirit of the 
action, should be regarded. Each child should as far as 
possible be required to give an opinion, not only to be 



MORAL EDUCATION 11 

certain that he has exercised his mind, but that the nature 
of his decisions may be known. 

Jn presenting what may be termed a moral problem, 
requiring children to say what they think is right, why to 
their minds it is so, the causes, direct or indirect, the 
effects known or possible, and so forth, there should, in 
using attractive instances, be not alone greater interest 
but greater insight. In matters involving the application 
of principles with which the children are familiar, they 
should as much as possible be required to solve the 
problem without outer help, just as with mathematical 
principles. In presenting a case that is afterward left 
for later solution, the anticipation of having the answer 
demanded should keep the matter before the attention 
for a longer time, but this should not lead to copying, 
without thinking for self, the answers of others. Guess- 
ing, in the sense of speaking without thought, should be 
discouraged, and preference given to those who give evi- 
dence of right spirit and consideration. It may some- 
times not be possible for children to grasp the particular 
idea, and it should then be told them, but not until they 
have made the effort to think, and have concentrated 
their interest and attention upon it. Where it is wished, 
conclusions may be put into the form of known quota- 
tions expressing them, and in this way help be given 
toward the understanding of moral truth as spoken and 
written by others. The memorizing of such is also val- 
uable. In many fairy tales, too, which belong particularly 
to childhood, there is a moral teaching which should be 
brought to observation. 

Children's different ideas - should be heard and dis- 
cussed, not alone as adding to the general interest, but 
for the benefit of teacher as well as pupils, for as is 
known, there is much to be learned from children them- 
selves. 



12 MORAL EDUCATION 

In some cases children may require individual teach- 
ing at times, in order to impress ideas when there are no 
distracting outer influences. 

Where interest is especially desirable it is well to re- 
member that children are fond of stories expressive of 
action, but the exclusive use of such should be avoided, 
as tending toward a taste that is satisfied with nothing 
else. A fair balance as regards action and passivity gives 
both moderation and variety. 

Lessons should be suited as in other studies, to the 
mental capacity and power of attention. A moderate and 
suitable amount properly cared for is all that should be 
attempted in a single lesson. 

Some of the rules given are suited principally for older 
children, but whatever part is suitable for those younger 
may be used, omitting the others, or making them more 
simple. 

In the moral training of children they should not be 
expected to be immediately made perfect — moral, like 
other growth, is a matter of time. Much must be over- 
looked. In unimportant matters children should not be 
held too strictly and constantly to rules — the chief req- 
uisite is that they should know what is right, as many 
children act wrongly from pure ignorance, and would 
willingly do right if they only knew it. 

Where, too, a child is naturally sensitive and conscien- 
tious, moral knowledge is what is chiefly required, as the 
child's own conscience will on the whole care for the rest. 
As such a child suffers from the slightest trifles, this 
must be considered. Over-conscientiousness should be 
restrained by right reasoning showing that reasoning and 
judgment are needed even in the doing of right. 

Moral training in the department of practice or execu- 
tion of moral knowledge — the drawing of the will into 
right channels, needs especial care with those of unde- 



MORAL EDUCATION • 13 

veloped conscience and love of right. In all such teach- 
ing- great discretion is needed in order not to defeat the 
very end sought. The spirit of co-operation in a common 
cause is necessary. 

Training should never deteriorate into a perpetual an- 
noyance of children in regard to conduct, which is in- 
jurious. If they are taught good principles in such a way 
that good is made attractive and desirable, their own 
minds should be trusted to a great extent, with help in 
practice given as discretion and experience see necessary. 
As it is children who know the least, every fair-minded 
person must see that they are not always to blame. In 
this way children's faults are often those for which their 
elders, and not they, are responsible. The older person, 
in exercising his or her mind to find the natural and wisest 
remedy for faults, particularly the preventive one, has the 
more important duty. For this reason it is well to seek 
the cause of failure in all concerned, and this from others 
where necessary. 

The natures of children and circumstances vary so 
much that only general suggestions can be given — indi- 
vidual judgment must be used. Lessons may often appear 
to have no effect, but this should not be accepted as a dis- 
couragement but a frequent phenomenon — results in 
some cases appear later. 

Teaching should succeed as far as through heredity, 
early training, and general capability it lies in the pupil's 
power, and as far as through patience, perseverance, thor- 
oughness, intelligence, earnestness, and love of good, it 
lies in the power of the teacher. The great necessary 
effort is toward bringing about the inner conviction which 
leads to the pupil's self-active effort toward morality. 

Together with the fear of making no progress should 
be avoided the opposite extreme, that of fearing that 



14 MORAL EDUCATION 

humanity may become too good, for after centuries of 
teaching it has still the need of greater good. 

Owing to an old idea connected with the word teach — 
that of giving children instruction through the labor of 
the teacher's mind instead of that of the pupil, in part 
at least, the word develop is used synonymously with 
teach. The ideas to be developed are for convenience 
made separate and distinct as far as possible. 

The rights of children to justice should be observed, 
and they should not carelessly be misjudged or misbe- 
lieved. 

In the development of their own sense of justice, chil- 
dren should from their suffering from the wrong doing 
of others be led to see that others should have the same 
justice from them that they wish for themselves. From 
judging rightly as to what touches their own interests 
they should be helped to judge rightly as to the rights and 
interests of others, and conversely, from judging calmly 
and reasonably as to the affairs of others which do not 
touch their own interests or prejudice, they should learn 
to judge calmly and reasonably as to their own exactions. 

Before language is developed, ideals should be held 
up to children in the conduct of those surrounding them. 
This is, of course, quite as necessary afterward. 

From associated reading and other sources, in later ed- 
ucation, examples of good ideals may be given, and when 
moral knowledge has advanced to some extent, children 
should be asked what good qualities they wish to culti- 
vate, and so be led to set ideals toward which to aspire. 
The setting of good qualities, and good principles or 
rules of conduct, should have the element of self-activity 
and spontaneity as far as possible. In connection. with 
the setting of ideals children may be helped to make a 
summary of as many and varied elements of good char- 



MORAL EDUCATION 15 

acter as they can, and including both major and minor 
morals. 

In speech and other conduct appeals should be made 
to good qualities. 

The fact that a great element of life is choice — a con- 
stant succession of opportunities for choosing, makes the 
proper guidance of choice, and the placing of it upon 
children an important part of their training. 

In all cases where a choice either way will do no real 
injury, what is for and against the point in question 
should be made clear, with encouragement or warning as 
the case may demand, and the child allowed or obliged 
to make his own choice, and enjoy, or suffer from, the 
consequences. This helps in the foundation of self- 
government, the perception of parents and teachers in 
their true relation as helpers instead of arbitrary rulers, 
and the seeking of their advice instead of avoiding it. 
This should aid in creating the proper confidence between 
children and their parents or other guardians, so that the 
necessary oversight of their general conduct may be 
accomplished in the best way. Where children's choice 
brings its own punishment, which should not be tocr 
severe, they should be allowed to abide by it, and the 
lesson learned should strengthen the knowledge of the 
necessity for obedience to right, and increase the love 
for, and influence of, the adviser. Through just and right 
treatment, which is a fundamental kindness, children 
should not only love but respect their elders. Much of 
government should be seen as proper reasoning, explana- 
tion, teaching and guidance, instead of restraint alone, or 
of finding fault. 

When mistakes are made and suffered from, not an an- 
tagonistic attitude of mind, but the reasoning and sym- 
pathy which make clear that the child's own choice took 
it out of the power of the parent or instructor to help 



16 MORAL EDUCATION 

him, and which guides the development of the lesson to be 
learned, is the better course, and avoids the tendency to 
hard feelings. In placing a child upon his own feet in 
this respect he must learn that each must accompHsh his 
good and happiness, and that of others as far as he is con- 
cerned, by his own choice, his own effort. 

To be ruled by outer force should be shown as belong- 
ing to infancy and ignorance. 

The love that parents have for their children should 
avoid the prejudice which fails to see their faults, and the 
prejudice of the opposite extreme, which sees faults 
alone. 

With young children, before the age of spoken lan- 
guage, the universal sign language is the necessary means 
of communication in letting them know what is required 
of them, and the method of kindness, gentleness, pa- 
tience, and firmness, with encouragement and reward as 
they approximate or succeed in what is wished, is far 
more influential in bringing about pleased and willing 
obedience than teaching by means of blows. Only what 
is really needed for them is best — all annoyance by fool- 
ish and unnecessary requirements should be avoided, as a 
child's business is to grow, and then to learn primary 
facts through self-teaching. For this reason, peace, 
proper sleep, proper temperature, general cleanliness, 
pure air, pure water, pure food, and the supply of oppor- 
tunities for self-education and amusement, with the right 
guidance, are what are needed. The amusement given 
children by others requires moderation, as even what is 
pleasing creates irritation and distaste when overdone. 

For the parents and nurses of young children to ha\e 
some knowledge of the principles of education should be 
for the greater pleasure as well as benefit of all concerned. 
In addition to this, the proper physical care, and such 



MORAL EDUCATION 1/ 

knowledge as to avoid spoiling a child by annoying, rock- 
ing, unnecessary handling, and so forth, are needed. 

When any particular training is necessary to be given a 
child, it would be well that as many other matters as can 
be set aside should be so for the time, and the attention 
devoted to what is required. If rightly used, the time 
taken should prove an economy and wise investment in 
the end. With the love which considers what is for the 
real good of a child, and a thinking mind, the firm will 
that in being calm arouses no antagonism is accepted with 
less resentment. A calm but firm will, and its unfailing 
exercise in the keeping of rules, promises, and require- 
ments which a child itself knows to be right, outvalues a 
forest of birches. The fact that a person means what he 
says is respected. The integrity of the executive power is 
needed in small matters as in great ones. As to rules and 
promises, it is perhaps unnecessary to say that they should 
not be made upon impulse, but upon consideration, and 
if found to be wrong, should be retracted. 

A child, like a grown person, cannot have an appeal 
made to his reason and good sense if his mind is preju- 
diced by anger. When he is in an undisturbed frame of 
mind, the impersonal necessity upon the part of parents 
or others, for any punishment that is not naturally 
brought about by his own free choice, should be de- 
veloped — that punishment, whether through parents or 
others, comes in kindness to keep him from injuring him- 
self or others persons, and that the general law must be 
obeyed by elders as well as by children. The fact that 
upon the part of parents it is not a pleasure but a duty, 
disobedience to which would bring punishment, to the 
parent himself, should be shown— that the highest au- 
thority is that which is kind and just. 

Before their going to sleep is, for several reasons, one 
of the best times for speaking to children of their con- 



18 MORAL EDUCATION 

duct. It gives the opportunity for the mind's action dur- 
ing sleep, and is the time when, after the expending of 
their superfluous energy during the day, they are more 
subdued. Often a mere quiet conversation regarding any 
particular misbehavior, made at this time, is all that is 
needed to prevent its repetition, even with a strong-willed 
child. For the reason that impressions made during the 
day may afifect the sleep more or less, it is desirable upon 
general principles that children go to sleep in a peaceful 
and pleasant frame of mind. Not only before sleep, but 
suitable at other times, simply to speak calmly and rea- 
sonably about the nature of the wrongness of any conduct, 
and the nature and need of the right, even if there is no 
reply, letting the ideas accomplish their work themselves, 
should aid in governing children by reason, and in aiding 
their own self-government by reason. 

If a child falls, or meets with any of the numerous mis- 
haps to which children are liable, it is wise first to teach 
it to seek the cause, instead of having its hurts kissed, 
or of being encouraged to feel resentment at what is not 
to blame. The kiss distracts attention from what is 
really to blame — its own ignorance, wrongdoing or care- 
lessness. After the child has perceived and acknowledged 
the cause, with the resolution to do better, the kiss is then 
in its place as an expression of sympathy. To teach chil- 
dren to seek the cause of ills and mishaps is to usie a 
means which tends to prevent future and possibly greater 
ones, and it is in this way by far the best form of kind- 
ness. Weak indulgence, which does not consider the real 
good of children, is, like unreasoning severity, not a true 
love of them. 

If a child has been guilty of any little act of thought- 
lessness, disrespect, or whatever it may be. that necessi- 
tates being mentioned, it is well that he should if possi- 
bly think for himself what it has been, as a help toward 



MORAL EDUCATION 19 

making his own mind self-helpfnl in such matters, as well 
as to amend the fault. As a help toward self-activity in 
remembering about things to be done, and so forth, a child 
should be asked after the required time, instead of being 
told beforehand. This gives the mind an opportunity 
to think for itself. 

In all* teaching that is contrary to the selfish wishes 
of children who have not learned to accept and profit 
by the just correction given by others, the possible pro- 
test should be allowed for, and not considered a token of 
unrelenting disobedience. The good should be trusted. 

Punishments outside of the natural ones, which should 
be used as far as possible, should not be meaningless and 
arbitrary, but proportionate, and suited where possible to 
remedy the cause of trouble. If exact undoing or suit- 
ability is impossible, then something which in itself will 
be of benefit to the child, or through the child's activity, 
of benefit to others, is necessary. In cases where 
financial reparation for wrongdoing is possible and suit- 
able, children should earn the money themselves, and 
make the necessary reparation. 

Self-activity in the matter of conscience is the desired 
end, and to be encouraged by first giving children an op- 
portunity to say for themselves what should be the nat- 
ural and conscientious; reparation for their wrong doing. 
The proper nature and form of self-judgment should be 
aided by the older person where necessary. Where a 
child's own conscience cares for such matters, nothing 
furthej- is needed except reasoning and restraint in cases 
of those who are inclined to carry conscientiousness to in- 
jurious extremes. Self-judgment, like what may be called 
self-choice, is the placing of children upon their own re- 
sponsibility where suitable and possible, and like self- 
choice, is a part of general help toward self-government. 

In the matter of punishment in general, the differing 



20 MORAL EDUCATION 

natures and stages of progress of children must be con- 
sidered. Some whom no amount of corporal punishment 
could influence to obey are thoroughly rebuked by a sim- 
ple reproof, or may be persuaded by reasoning, while 
others, to whom a reproof is nothing, find in corporal 
punishment the most convincing of arguments. As the 
question of general development must touch punishment 
as well, corporal punishment must disappear as children 
are brought up by thinking, instead of by contention and 
physical force. Prevention of wrong is the matter of 
primary importance, and in addition to proper teaching 
and so forth, the employment of children's energies in 
proper channels as regards both work and play, is a rem- 
edy of this kind. 

It is important that children have nothing done for 
them that they can do for themselves. The fact that at 
the time it is easier for elders to attend to the matter 
themselves than to show children how it should be done, 
it is necessary to guard against. The little added time and 
trouble will more than repay itself — in this respect the 
more difficult way at the time is the easiest in the end. 
Children should learn to wait upon themselves as far as 
possible. Even as regards their toys, those which they 
can make for themselves must through the exercise of 
their own ingenuity, their self-activity, add to the pleasure 
taken in them. 

As the beaten path is the easiest to travel, beginnings 
should be prepared for, and the foundation of good hab- 
its laid by giving conduct in its various phases the right 
direction from the first. In this way much of moral 
teaching and training is in its place in childhood. 

Anxiety, poorly directed effort, and the consequent 
waste of time and strength, should be prevented by thor- 
ough planning beforehand, and the seeking of instruction 
from others where there is ignorance of the best method 



MORAL EDUCATION 21 

to pursue. In all labor, to plan it is to help to master 
it instead of being driven by it. 

By reason of the influence which parents have with 
children, it is important that they should see their respon- 
sibility in this respect as in others — not only to give chil- 
dren their necessary training, but in themselves to be ex- 
amples of the virtues which they would have their chil- 
dren cultivate. 

Apparent laziness in children needs to have its cause 
sought. It may be from lack of physical strength, lack 
of a congenial form of expression for their energies, 
lack of proper training, faults of character, and so forth. 
With the uncongenial, for example, children may be 
shown that even the uncongenial for a time is often a 
valuable discipline, and with a right attitude of mind, and 
the mastery of difficulties, may be the necessary prepara- 
tion for what is more congenial. 

It is with some a question as to whether a child should 
be rewarded for doing what is right, and if application 
is made from the case with older people, it is quite as 
proper to reward them as their elders, although not in 
every case necessary. 

In dealing with some matters, simply the ignoring of 
them is what is needed. Where a repetition of any par- 
ticular conduct is not wished, a preventive measure, that 
of not permitting the opportunity, may be used when 
others fail. When there is not opportunity for reasoning, 
as in emergency, the diversion of attention to other mat- 
ters, which is employed with smaller children, is valuable 
for older ones as well. Competition is another means 
which in many circumstances may be used to encourage 
effort. In part of moral training, such as with some of 
the teachings in regard to manners, demand may be neces- 
sary, just as in having a child read a sentence properly. 
In many cases in general, there is little doubt that failure 



22 MORA!. EDUCATION 

to do right comes not from a love of wrong, or because 
the right is difficult, but because it is not demanded or 
expected, as well as taught or suggested. 

While in some teachings the right and wrong should 
be shown, in others it is necessary to suggest only the 
right conduct. 

It is not desirable that all should express good in the 
same way, but each through his own individuality. 

The right expression of esteem, and appreciation of 
children who do well, should not be neglected. 

The tendency to imitation must be considered — the fact 
that children unconsciously imitate or are influenced bv 
others both young and old, and they need to be taught to 
choose that by which they should be properly influence), 
and to avoid the opposite. This applies to them equally 
when they are older. 

Until children are old enough to care for such things 
of their own accord, right companions should be selected 
for them, and a part of their general training consists in 
helping them to choose such for themselves, giving the 
reasons why. 

Many teachings in manners as well as in other morals 
need pantomime and play, just as in ordinary teaching, 
and actual practice where possible, as in the proper 
handling of articles at the table, and so forth. This adds, 
too, to the needed interest. If this method were used in 
showing children how to take medicine, and so forth, it 
should tend to do away with some of the difficulty in 
managing them when they are ill. 

Moral teaching should to some extent take account of 
moral and mental abnormalities such as lack of a sense 
of responsibility, in practice as well as theory, failure to 
perceive the faults of self as such, failure or refusal to 
see the truth, and so forth. Such cases as would require 
special attention should if possible have it. Some of such 



MORAL EDUCATION 23 

apparently trifling faults may through neglect become 
serious deficiencies in after life. Moral teaching, help 
toward self-help, should guide toward general normal 
standards, and the cultivation of a proper balance as re- 
gards the physical, mental and moral, avoiding that which 
is one-sided, self-centered, and so forth. It should sup- 
ply the regulative and co-ordinating element which should 
make of all a unity, a proper individuality. Another part 
of such training is to aid children in using their own 
minds where there is the tendency to be aimlessly and 
unreasoningly influenced by the suggestions and opinions 
of others, to aid in correcting possible faults of heredity 
and environment, and wrong tendencies in general. 

The great moral teacliing concerning moral teaching 
itself, is not to carry it to extremes. 

It is desirable that with regard to both home and school, 
education should be consistent and harmonious. 

Owing to the fact that children ordinarily inherit their 
natures from either or both parents, and receive from 
the latter their early training, a primary responsibility for 
their conduct rests with their parents. Outside of what 
discipline is ordinarily necessary, a teacher's time, in jus- 
tice to all, should be infringed upon as little as possible 
by the necessity for giving correction. 

As children grow older the chief consideration is the 
application and practice of moral knowledge, and the 
appreciation of such as it is found in literature, other art, 
and life. As the duty of elders is help toward self-help, 
self-activity, self-government, this principle applied to 
the practice of moral knowledge would mean that such 
practice, until essential self-activity is accompHshed, must 
be through the consistent help given by elders. As said 
elsewhere, perfect freedom of choice and action should 
be given to children as much as possible, explaining be- 
forehand the reasons for the requirement, allowing them 



24 MORAL EDUCATION 

where necessary, to learn by harmless experience of re- 
ward and punishment, the truth of the teaching. Such 
explanation should include all necessary ideas, such as 
the nature of the force of habit, and so forth. Insistence 
should be needed only in important matters, and when 
placing them upon their own responsibility fails to influ- 
ence the mind as it should. The attitude of mind upon 
both sicics should be that of confidence, and except with 
younger children, where authoritative teaching may be 
needed, should be as free as possible from the element 
of personal authority. As with the individual in his own 
self-help, the right wish, memory, perseverance, or con- 
sistent continuity, and so forth, are needed by the helpers 
in the helping of others to help themselves. 

The associated literature for reading to children may 
include among other things : 

Ethics of the Dust. — Ruskm. 

The Moral Teachings of Science. — Buckley. 

The works of O. S. Marden. 

Short biographies. 

Suitable fairy tales and other stories. 

Fables. 

TRUTHFULNESS. 

The necessity of truthfulness for the welfare and 
stability of society should be developed, and its nature 
as one of the fundamental elements of good character. 

The nature of the conditions for truthfulness should 
be similarly shown — that the mind should be a. pure me- 
dium for the impression of truth, and that consequently 
everything that clouds this medium should be avoided — 
anger, desire, cowardice, prejudice for or against others, 
prejudice against self in the form of too Httle self-esteem, 
prejudice toward self in the form of vanity or self -con- 



MORAL EDUCATION 25 

ceit, and so forth. Truthfulness and honesty in mental 
perception are of first importance. 

The fact that truthfulness, as expressed in speech and 
other conduct, lies in the impression that is given, may be 
developed. In this way truthfulness avoids exaggeration, 
underrating, deceiving, misleading, pretending, misrepre- 
sentation, misquotation, inaccuracy in statement, speaking 
of supposition or imagination as fact, and so forth. 

There should be truthfulness not only as regards others, 
but truthfulness as regards self. 

If in stating facts they cannot be recalled with exact- 
ness, it should be stated. 

One part of truthfulness and honesty lies in frankly 
accepting just correction. Another part, somewhat sim- 
ilar, is to acknowledge honestly when one has been fairly 
beaten at any game or trial of skill. 

When a person is truthful his whole character should 
correspond. 

As the keeping of promises is a part of truthfulness, 
it follows that a promise should not be made unless there 
is a definite determination to keep it, the only prevention 
being a circumstance or circumstances beyond the power 
of the promiser. 

Truthfulness regarding promises requires their fulfill- 
ment according to the impression which is clearly under- 
stood by all concerned. 

They are not binding where their fulfillment is after- 
ward found to be unlawful or impossible; where expecta- 
tion is not aroused directly >y the person promising, as 
where one person speaks to another in regard to doing 
something for a third person ; or where made upon false 
representations made by another. 

If a promise cannot be kept, word should be sent a? 
soon as possible to prevent disappointment. 

The nature of the natural and other punishment of un- 



26 MORAL EDUCATION 

truthfulness should be developed — that an untruthful per- 
son may not be believed even when he speaks the truth, 
and so may suffer injury, and also that his untruthfulness, 
in injuring social relations, may injure others' welfare as 
well as his own. The reward may be shown in the gen- 
eral welfare, including his own. 

In dealing with untruthfulness in children, the natural 
method may be used to teach a lesson when necessary, 
but not used longer than is needed. The immaturity of 
children must be allowed for, and they should not be held 
too strictly. Sometimes to overlook, sometimes simply 
to speak of the matter, is what is needed. The encour- 
agement of untruthfulness through fear of punishment 
should be avoided. Children who are untruthful from an 
excess of invagination should be guided through a course 
of reasoning, not only to prove the wrong, but to cultivate 
the reasoning faculties. Such a fault often belongs 
chiefl'v to childhood. Where the defect is hereditary, or 
a persistent factor, it should be given more especial at- 
tention. 

To protect the truthful from being taken advantage of 
by the unprincipled, it should be that under ordinary cir- 
cumstances, when a person asks an impertinent question 
he forfeits. the right to an answer, and in such a case the 
truthful person, in replying that he is not at liberty to 
speak, or in taking any other proper way out of the diffi- 
culty, should not be understood as being either affirmative 
or negative. There are times, such as when truth must 
be delayed, when to speak it prematurely might injure the 
welfare of others or self. Reticence should with truth- 
fulness best protect rights and promote general welfare. 
Truthfulness, like kindness and various other virtues, 
requires discretion. Untruthfulness and so forth may 
be seen as accompaniments of primitive conditions. 



MORAL EDUCATION 27 

JUSTICE TOWARD MATERIAL PROPERTY. 

Proceeding from the material to the immaterial, from 
the concrete to the abstract, the nature of honesty or jus- 
tice toward the material property of others is considered 
first, and as fundamental to it. the foundation of the 
right to material property is made the primary subject: 

A person has an equal right with others to what is free 
to all. as for instance, to that which grows wild. 

To what by physical or mental labor he has earned. 

To what by gift, fair exchange, or inheritance through 
will or by law, he may receive, and so forth. 

Though possession may have been accorded those who 
have acquired property through lack of a known pos- 
sessor, it should be restored to the rightful owner should 
the latter afterward become known, and the other receive 
whatever compensation is due. 

The nature of honesty should be developed — that in all 
transfers of material property, great or small, the full 
knowledge and free and unforced consent of the owner 
are necessary. 

Justice forbids obtaining property by violence, or by 
any form of cheating, deceiving, false pretense, untruth- 
fulness, and so forth, or by taking advantage of any form 
of mental incapacity, by appealing to weak points of 
character, or by using any form of mental influence, thus 
obtaining consent by psychical force, which constitutes 
a sort of psychical robbery. 

Honesty requires that no one should accept more than 
is due when owed, except in case of gift, nor give less 
than is due. 

In cases where a strict equity is impossible, then some- 
thing more than justice should be given to others, but not 
less. , . . 



2S MORAL EDUCATION 

Justice and honesty forbid the adulteration of food- 
stufifs, the imitation of genuine wares, and so forth. 

It forbids the defacing or other injuring of another's 
property, inckiding borrowed and rented property. 

With borrowed or rented property the necessary deteri- 
oration is understood. Loss beyond that agreed upon is 
pai 1 by the borrower. 

In regard to borrowed property of any kind, as to which 
there are no definite terms of agreement, all failure to 
return it affects the lender in the end precisely as though 
the motive upon the part of the borrower had been wrong 
so that care should be given to returning all borrowed 
articles as promptly as possible. Discriminating honesty 
in this matter demands that with such articles the ol^liga- 
tion in regard to them stands until their actual return, 
in case of the death of the borrower the obligation to 
return the article borrowed rests with any who know 
of the fact of the loan, if it has not been specified by the 
borrower, and wdio have the power to do so, to see that 
the obligation is fulfilled. \'ice versa, if the lender dies, 
the borrowed article should be returned to the lender's 
heirs or assignees. 

In returning lost property an honest person will not 
seek to be paid for his honesty. When, however, the 
restoration of lost property involves the outlay of money 
or of valuable time upon the part of the restorer, it then 
becomes the duty of the owner to repay it fully. Unless 
what is restored is not of great value, it is at all times 
suitable for the owner, if he wishes, to give the restorer 
some token of his appreciation, according to circum- 
stances. 

The natural punishment to the wrongdoer, in offenses 
against material property, the necessary self-protection of 
society, the necessary reparation, and so forth, should be 
shown. 



MORAL EDUCATION 29 

Justice toward life, health and person. 

The necessity and various aspects of justice and kind- 
ness toward the life of others should Idc developed — to 
abstain from taking life, to save life, and so forth. 

The same may be done in connection with duties toward 
the health and the person of others — to abstain from in- 
juring and to aid in promoting welfare. Applications 
should be made, and reward and forms of punishment 
and reparation shown. 

Justice toward immaterial property. 

The difference in the nature of material and immaterial 
property, between physical and spiritual possessions, 
should be developed, and then should be shown the neces- 
sity for the same justice and kindness as obtains with 
material possessions, toward the immaterial possessions 
of others — character, reputation, original ideas, feelings, 
harmless personal affairs which are distinctly their own, 
and so forth. 

From the observation and consideration of instances of 
both good and bad character, the necessity of good-will 
and good character, individually and generally, for the in- 
dividual and general good and happiness, may again be 
brought to notice, with the fact that good character is one 
of the most valuable possessions. 

The consequent duties of kindness and justice to the 
character of others should be developed, and the duties 
toward the character of self as regards that of others. 

By reason of the force of example and influence, one 
of the first duties toward the character of others is for 
each to strive toward what is right in his own conduct, 
and to abstain from, and so help others to abstain from, 
all that might injure character. As fundamentally no one 
but self can injure the character of self, each being made 
better or worse by his own choice and will, the aiding of 



30 MORAL EDUCATION 

the good character of others, and the abstaining from 
anything that might injure it, is here understood in the 
sense of help. 

As heredity as well as environment is a factor in life, 
parents in bequeathing to children a tendency to good 
character, aid them. 

The good character of others is helped by appeals made 
to good instead of evil qualities; by avoiding everything 
that weakens the power of resisting wrong, that arouses 
wrong or injurious thoughts and feelings, that blunts the 
moral sense, that holds up to ridicule or contempt that 
which is good, that looks lightly and carelessly upon 
wrong. Further justice and kindness toward the charac- 
ter of others is the holding up of good example, the 
strengthening of the power of resistance to evil, the arous- 
ing of right thoughts and feelings, the cultivation of the 
moral sense, the holding up to admiration that which is 
worthy, and so forth. 

According to the theory as to unconscious influence, the 
presence of those who are lacking in good principles 
should be avoided by the young, who should be taught to 
seek the company of the good, and keep themselves within 
the radius of their influence. Sometimes an injury of 
such a kind may be partial, as wdiere a person's freedom 
to do what is right would, under circumstances beyond 
his control, be handicapped by the character of others. 
As books form a society in themselves, the same rule ap- 
plies to them— t-the right kind should be selected for chil- 
dren until they are able to choose such for themselves. 
Through first acquaintance with good ideals there should 
tetid to be a distaste for the opposite. The same rules 
apply to other forms of art. 

Another wrong to be avoide 1 in regard to the char- 
acter of others is tempting them to do wrong through 
bribery or reward for wrongdoing. 



MORAL EDUCATION 31 

To indulge in various injurious emotions is under some 
circumstances to call forth the same in others, and so be 
a cause of harm to all concerned. This is particularly 
true with regard to anger. 

The distinction between character and reputation it is 
necessary to develop — one is what a person really has, the 
other is what he is supposed to have. The two should 
correspond, but if there must be a difiference, the charac- 
ter should be the better of the two. 

It should be shown that although a person's character 
may be of the best, and his actions prompted by the best 
of motives, he owes himself a duty in caring for his repu- 
tation, as great injustice may be done him through his 
ignorance of the risk he takes — he should avoid the ap- 
pearance of wrong. 

The duties of kindness and justice toward the reputa- 
tion of others may be developed — that no wrong should be 
spoken of others except where necessary to promote social 
welfare, or the good of the offender; to protect ignorance 
and weakness ; and only to such persons and in such a way 
as is consistent with these ends. It should not be spoken 
from an insufficient, a malicious, or otherwise bad motive 
With this may be repeated the teaching that no one should 
speak as true of others that which is not true, or that 
which he does not know to be true. If to illustrate a mat- 
ter, the affairs of others must be referred to, it should 
be in a general way, without specifying as to the person. 

Wrong motives should not be causelessly assigned to 
the actions of others. This appHes to individual opinion 
equally with publicly expressed opinion. Judgment in pri- 
vate life and in small matters should.be guided by the 
.same justice and mercy that is required in public affairs. 
Carefulness not to misjudge is necessary also for the 
reason that a person may be absolutely right when mis- 



i2 MORAL EDUCATION 

judged, but may not explain himself because to do so 
would necessitate his speaking ill of others. 

The unkind holding up of others to ridicule is an in- 
justice, for some of that which may seem ridiculous is, 
when properly seen, a matter for sympathy instead of the 
reverse. Unless obviously harmless, ridicule is often an 
insult to those who do not deserve it. 

Taking property rights and the law of kindness from 
the concrete to the abstract, then, as regards harmless 
personal affairs, idle curiosity would be the seeking to 
appropriate such property of others by force. 

Gossip which is inconsiderate of such rights would be 
the disposal of another's immaterial property without his 
consent. In addition, according to the theory of telep- 
athy, any unjust or unkind gossip about or criticism of 
others would be unconsciously known by the latter, and 
so be a cause of ill-feeling and inharmony, even influenc- 
ing conduct. Then, according to the theory of mental 
suggestion, harmful and unkind thoughts of others would 
act similarly upon self. 

Interference with the affairs of others, except for their 
recognizable good, and in emergency, or with the young 
and ignorant, would likewise be a violation of personal 
rights. 

V^arious forms of justice and kindness toward the ma- 
terial welfare of others may be developed — not to inter- 
fere with, but to aid, and so forth. 

The same may be done in regard to duties toward 
the happiness of others. It should be shown that no one 
should seek his happiness at the expense of that of 
others — that reciprocity is necessary. 

The injury to individual and general welfare, and the 
natural and other punishment of offenders against the 
character of others should be sliown. an 1 the same of 
offenders against the reputation and other immaterial 



MORAL EDUCATION 33 

rights of others. With some of the sHght offenses against 
immaterial rights, it may be shown that the punishment 
is what may be termed an immaterial one, and the repara- 
tion, such as apology, the same. 

MISCELLANEOUS. 

The following teachings may be developed, their value 
and necessity considered, and applications made : 

"Thou shalt love thy neighbor as thyself." 

''Not that wdiich goeth into the mouth defileth a man ; 
but that which cometh out of the mouth, this defileth a 
man.'" 

"Cast out the beam out of thine own eye ; then shalt 
ihou see clearly to cast out the mote that is in thy broth- 
er's eye." 

"But seek ye first the kingdom of God and his right- 
eousness; and all these things (food, clothing, and so 
forth) shall be added unto you." 

"When thou doest alms, let not thy left hand know 
what thy right hand doeth." 

He that is faithful in few things is worthy to be made 
ruler over many things. 

"In honor preferring one another." 

"Love worketh no ill to his neighbor : therefore love 
is the fulfilling of the law." 

"He that is slow to anger is better than the mighty; 
and he that ruleth his spirit than he that taketh a city." 

"Before destruction the heart of man is haughty, and 
before honor is humility." 

"Whoso diggeth a pit shall fall therein." 

"Let another man praise thee, and not thine own 
mouth." 

"Overcome evil with good." 

"Keep thy heart w^th all diligence, for out of it are 
the issues of life." "As a man thinketh in his heart, so 



34 MORAL EDUCATION 

is he." The meaning of these shouW be developed — that 
thought is conduct, and tending to express itself in ac- 
tion, is the source of speech and other conduct, and there- 
fore of fundamental importance. In this connection the 
meaning of such teachings as "He that hateth his 
brother is a murderer," should be shown, and also the 
similar wrong of anger, envy, jealousy, greed, covetous- 
ness, revenge, ill-temper, hurry, worry, fear, sensuality, 
and so forth, and that in addition, such emotions may be 
a physical injury as well. It may be shown, however, 
that certain phases, as of fear, for example, are valuable 
in early stages of development, as a safeguard to prevent 
injury to ignorance, and so forth. 

Other faults to be avoided are such as flattery, conceit, 
sarcasm, egotism, meanness, and so forth. 

*'Do unto others as you would have others do unto 
you." The fact of differing tastes must in some cases 
be recognized in connection with the golden rule. 

"Know thyself." The first and most important of 
criticisms is the criticism of self. 

In small matters which are not touched upon by public 
justice there should not be the spirit of revenge. 

Among examples of what may be called practical moral 
maxims the following are given, and to them others may 
be added by children or teacher : 

"Be just before you are generous." 

"Least said, the soonest mended." 

"Duty before pleasure." 

"Penny wise and pound foolish." 

"Well done is twice done." 

"Actions speak louder than words." 

"Practice makes perfect." 

"Imitation is the sincerest form of flattery." This may 
be applied to conduct in the sense that it is better to do 
right than to praise others for doing right. 



MORAL EDUCATION 35 

"Planning is half the battle." It is well to do work 
first in the mind, and then outwardly. With planned 
work, time and energy are used to the greater advantage 
of all concerned. 

"New occasions teach new duties." The mind should 
be open to the facts of development and progress, individ- 
ual and social, avoiding the extremes of being either 
rashly radical or rashly conservative. There should be 
care in establishing precedent, even in slight matters — in 
making a new move its possible results should be con- 
sidered. On the other hand, to depend upon precedent in 
everything is to fail to progress. Machinery, for ex- 
ample, which was at first looked upon as an enemy of 
industry, is now seen as a necessary helper. 

"A stitch in time saves nine." An injury should be 
remedied as soon as possible in order to prevent its effects 
from spreading and causing more. 

Nothing that should be done today should be put off 
until tomorrow, and that which belongs wholly to to- 
morrow should not be done today. 

The necessity of the avoidance of acting from caprice, 
or with no definite motive, or carelessly, should be de- 
veloped — that such conduct may be as injurious in its 
effects as though the motive were injurious. The person 
who forgets to return borrowed property robs the owner 
in effect, if not in motive. The person who carelessly 
places an article where it is liable to meet with injury, as 
on or near the edge of a table, has a share in the re- 
sponsibility if it is broken by being brushed off by some 
one in passing. In the same way, the person who puts 
or leaves, if another has left it, an unlighted or smoulder- 
ing match, or anything of the kind, where it runs any 
risk of doing harm, is much to blame for any wrong con- 
sequences. It should be shown that the pointing of fire- 
arms under any circumstances is a similar risk, and an 



36 MORAL EDUCATION 

offense against ordinary law. Unnecessary risk should 
be distinguished from that which is necessary — there are 
times for the latter, in business matters, in caring for the 
lives of others, and so forth. A variety of applications 
should be made. 

It should be shown that ignorance, as well as wrong 
motive or thoughtlessness, may be a cause of wrong, in- 
dividual or social. 

When old enough, children should be taught right 
principles to guide them in regard to the earning, spend- 
ing and saving of money, giving them their choice where 
it will do no harm, and letting them abide by it. This 
teaching should include that of the fact that capital de- 
pends upon savings as well as upon earnings. The neces- 
sity of such teaching should be shown — its nature as a 
preventive measure, a help toward self-help, and so forth. 
Proper instruction beforehand, as to the desirability or 
undesirability of a particular course of conduct should 
be given here as in other circumstances. 

With both good and ill fortune the cause should be 
sought, and what is learned profited by. 

As sense of proportion is needed — what is compara- 
tively unimportant should not hinder what is of more 
real imoortance. 

Duties in connection with the matter of habit should 
include that of making beginnings in the right direction, 
of not permitting habit, in unimportant things, to inter- 
fere with adaptability, and so forth. 

The need of not only kindness but the sense of duty 
or obligation, not only love but equity, may be taught. 
This is expressed in 'Thou shalt" and "Thou shalt not." 
Harm, may come from faults of both omission and com- 
mission. 

The need of meeting emergencies with proper reason- 



MORAL EDUCATION 37 

ing and consideration instead of with injurious emotion, 
should be shown. 

The necessity of both work and recreation should be 
developed. 

The wrongness of profanity may be shown. It is 
wrong not only because possibly offensive to others, but 
as the expression of wrong thought or suggestion, and 
so forth. 

From the fact that manual and mental labor promote 
the welfare of society and the individual, it should be 
shown that to obtain money through the element of 
chance is a failure to do justice toward society and self. 

The nature and necessity of the following qualities 
may be developed, and many varied applications made. 
In connection with many of them it may be shown how 
their being carried to extremes should be avoided — how 
they are means between extremes. Courage, for exam- 
ple, is a mean between rashness and cowardice. Re- 
wards and punishments as regards personal and general 
welfare should be shown. 

Love Moderation 

Faith Prudence 

Humility Economy 

Kindness Discretion 

Magnanimity Reasonableness 

Charity Judgment 

Forgiveness Courage 

Humanity Moral courage 

Good-will Heroism 

Sympathy Independence 

Gentleness Integrity 

Patience Incorruptibility 

Obedience Impartiality 

Peaceableness Decision 



38 



MORAL EDUCATION 



Hope 


Firmness 


Generosity 


Self control 


Thoughtfulness 


Justice 


Considerateness 


Honesty 


Courtesy 


Equity 


Attention 


Self respect 


Accuracy 


Helpfulness 


Order 


Self-helpfulness 


System 


Resourcefulness 


Thoroughness 


Capability 


Carefulness 


Executive ability 


Punctuality 


The sense of duty or obligation 


Promptness 


The sense of responsibility 


Perseverance 


Faithfulness 


Industry 


Conscientiousness 


Thrift 


Trustworthiness 


Cleanliness 


Efficiency 



To the above virtues are added those of social purity 
and abstinence from alcohol. Physical and other injury 
to the individual, and to the rights and happiness of 
others — the interference with and destruction of normal 
social relationships and conditions, in social impurity 
and in the use of alcohol, should be taught. 

Examples of extremes in a general way are : 

Of decision — obstinacy and vacillation. 
Of economy — spendthrift tendencies and avarice. 
Of industry — strenuousness and indolence. 
Of peaceableness — quarrelsomeness and cowardice. 
In making application of promptness, the return of bor- 
rowed property, the payment of obligations, and so forth, 
should be included. 

The fact that indolence may be mental or moral,- as 
well as physical, should be shown. 

In the teachings of good-will, the avoidance of pride, 



MORAL EDUCATION 39 

envy, and so forth, are to be include 1 There is, how- 
ever, a right kind of pride — that which avoids wrong. 

In connection with the teaching of independence shoul 1 
be taught the nature of social interdependence. 

The principle of economy should include the avoidance 
of wastefulness, of using unnecessarily ; it should include 
the using to the greatest advantage, and so forth. 

In making application of moderation, that to health 
should be made, and the fact developed that to a great 
extent lack and excess, or extremes in various directions, 
are a cause of injury — in work, in play, in exercise, in 
eating, drinking, heat, cold, and so forth. Self-protection 
from infectious and contagious diseases — self-activity in 
preventing illness in general, it may be added here, should 
with other forms of self-protection, be taught to children. 
Such principles as preventing disease as a habit, through 
avoiding, as far as possible, its beginning and continuance, 
and the avoiding of risk in these matters, should be in- 
cluded. Carelessness in regard to illness threatens the 
general welfare of others as well as of self. 

In the teaching of kindness should be that toward ani- 
mals — their proper treatment, housing, feeding, without 
foolish extremes, and so forth. Where possible, gentle- 
ness in speaking to, and in leading or driving horses and 
cattle, for example, should have practical exercise. For 
animals in captivity, the approximation to natural condi- 
tions in various ways, and freedom from annoyance, are 
a part of kindness toward them. Much of the fear, ap- 
parent ill-temper, or other defect of some animals, may 
come from a general fear of the unknown common to 
undeveloped minds, or from ill-treatment, and kindness 
and gentleness are needed to have confidence and better 
feeling on the part of all concerned. Not only does kind- 
ness apply to the larger animals, but to the smallest ones, 
and to insects. They should not be unnecessarily injured. 



40 MORAL EDUCATION 

In connection with the general duty of kindness is that 
of the proper return of kindness. Another element to be 
considered is that of disinterestedness. 

In the matter of moral practice the relation of the will 
to reason and emotion should be shown — that it is the 
executive power — that morality lies in the execution of 
moral knowledge. 

As helps in practice the following teachings may be 
given and applications made : 

If anything that is right is to be done, the one sure way 
to know whether it can be done is to try. 

In attending to a duty, facts that should be a matter of 
certainty should not be taken for granted. 

Except for good reasons otherwise, what is undertaken 
should be finished. 

There should be the right attitude of mind toward fail- 
ure — if an accomplishment is right and possible, failure 
should mean the seeking of its cause, and another trial. 

A strong will, like any other force, should be used and 
regulated in right channels, in order not to injure self or 
Qthers. 

Strength of character should not become obstinacy. 

Wherever possible, it should be proven or made clear to 
children through their personal practice that the disagree- 
ableness of any particular duty, great or small, lies to 
some extent in the thoughts of dislike or disagreeableness 
concerning them. From the fact that thought tendsi to ex- 
press itself in action, the right attitude of mind toward a 
duty should be developed — that it should not be thought 
of beforehand as being disagreeable or difficult. Such 
preliminary thought must give the element of disagree- 
ableness before as well as during its execution, and the 
opposite attitude of mind tend similarly, through sug- 
gestion, to make the matter more agreeable both before 
and after undertaking it. 



MORAL EDUCATION 41 

In cultivating any good quality, in correcting a fault, 
or in making any form of self -improvement, the mind 
should be kept fixed upon the matter, when required, as 
is done in learning a piece of music. As with the latter 
each note is played slowly, with attention, until all can, 
with little conscious effort, be played as it should be, so, 
similarly, each occasion for the exercise of the particular 
form of good conduct, or other form of personal im- 
provement wished, should be cared for at each oppor- 
tunity, consciously or voluntarily doing the desired way 
until the latter is done unconsciously, accomplishing with 
ease the end sought. 

In the care of character vigilance is necessary as else- 
where. One man may conquer a number of weaker ene- 
mies by meeting them singly, and even a weak will should 
both strengthen itself and conquer wrong by suppressing 
each injurious thought as it appears in the mind. A 
single such thought it is easy to conquer, but if it is har- 
bored it makes the way easier for others, whose conquest 
is correspondingly more difficult. To suppress by substi- 
tuting the opposite kind of thought gives the mind a 
start in the right direction, and where this is difficult, a 
a help toward it is suppression by diversion — directing 
the mind to some object of absorbing interest which is 
harmless. In the correcting of faults it is necessary to 
give the matter proper reasoning beforehand. To act 
upon momentary impulse may not give resolution the 
force and depth for persistence. After the resolution is 
once made, the good should be obeyed without thought 
or hesitation. In regard to good resolutions in general it 
should be developed that it is not the first of the week or 
the first of the year that is the time to begin to put them 
into practice — that now is always the one best time. The 
present moment is the one opportunity that is possessed — 
that is actually within each person's power. 



ji 



42 MORAL EDUCATION 

^ BEAUTY. 

''We require from buildings as from men, two kinds 
of goodness ; first the doing their practical duty well : then 
that they be graceful and pleasing in doing it; which last 
is in itself another form of duty." 

The duty of beauty is one of the secondary or minor 
moral duties — conduct, and accomplishment or work, 
should be primarily good or useful, and secondarily 
pleasing. 

For the reason that some of the ideas connected with 
the teaching of manners cannot be developed without an 
understanding of beauty as a duty, the teaching of the 
latter is made prior to that of manners. 

Through the guiding of observation upon examples of 
what is beautiful and pleasing, and what is otherwise, 
with the reasons why, to children's minds, it is so, the 
duty of beauty may be developed. However, as there is 
much of beauty that is not explainable, this must neces- 
sarily be taken into consideration. 

The beauties of nature, from the minute to the sublime, 
and the beauties of the works of man, may be brought to 
their observation — in their original forjm where possible, 
and by means of pictures otherwise. Beauty in the 
minute may be shown by means of the microscope, the 
examples being snow-crystals, butterflies' wings, and so 
forth. 

Beauty in moderation, as a form of kindness*, it may 
be developed, should extend from within outward — be- 
ginning with the mind, it should express itself in the 
proper care of the body, dress, manner, immediate sur- 
roundings, buildings, cities, and so forth. 

The beauty which is inward, and that which is the re- 
sult of personal endeavor and care, are better than th^ 
outward beauty which is without them. The beauty 




MORAL EDUCATION 43- 

which is in personal power is that which cannot fac!e. 
Culture as a whole means that of the entire personality — 
physical, mental, and moral. 

Cleanliness, neatness and order are a part of beauty. 
Dirt and disorder are, however, excusable where neces- 
sary or unavoidable. With these matters, as with other 
forms of good, there must be the warning not to abuse 
or misuse them — care must be taken not to go to an ex- 
treme and make a tyranny of order and cleanliness, a 
power for contention and discomfort instead of welfare. 

Harmony, simplicity, and the variety and adornment 
which avoid over-elaboration, are important elements of 
beauty. In dress and surroundings, an unrelated com- 
bination of articles, materials, colors or designs is con- 
trary to beauty. A beautified unity is the best rule. How- 
ever, while order, regularity, and related organization are 
elements of beauty, there is a certain lack of regularity 
which is another element, but which must be cared for 
with discrimination, as there should be a certain orderli- 
ness even in the apparent lack of it. 

As regards manner, the desire to cultivate the beautiful 
is often likely to overstep the mark and result in affecta- 
tion, so that perhaps the best general attitude is simply 
the seeking to avoid what might in any way be offensive 
or unkind to others. 

Dress is to such an extent a part of the personality 
that it should not be neglected, but on the other hand it 
should not be made too much an object of interest. To 
be neatly and properly dressed at all times, for work and 
for leisure, is a part of respect for others and respc^ct 
for self. In the matter of dress, unity, harmony, proper 
quality, and suitability to the wearer and to the occasion, 
are some of the necessities. Good taste is more desirable 
and important than great cost or display. Dress for 
women should consider both health and beautv. Fashion 



44 MORAL EDUCATION 

should be seen as existing for the indivickial, and not the 
individual for the fashion. Adaptation to individual re- 
quirements is necessary. Fashion as an institution is val- 
uable as an aid in the cultivation of taste, in supplying the 
element of variety, and so forth. While recognizing its 
value the rule to ''Seek elegance rather than luxury, and 
refinement rather than fashion," gives it a necessary 
modification. The proper care of clothing is likewise a 
duty to be taught — that it should be mended as soon as 
possible when required, and kept brushed and folded, or 
otherwise properly cared for when not in use. 

Beauty in the house follows the same rules of modera- 
tion, harmony, proper quality, cleanliness, order, and so 
forth, which are necessary in other matters. Where there 
is a hesitancy or lack of assurance in the choice of objects, 
it is well to remember a general rule — that the simplest 
forms are always beautiful. With simplicity, however, 
the element of variety is a necessity as well. 

The elements of beauty as applying to cities should be 
developed. 

Moderation should be seen as giving to beauty the ele- 
ment of refinement. 

With the teaching of the duty of beauty belongs the 
equally important teaching of its proper restraint — that 
while as a rule it is the necessary aid to good, it as a duty 
is to such an extent secondary that when it comes to a 
question of right, a higher necessity, where a regard for 
beauty would be a hindrance to good, or a weakness, 
beauty itself should be sacrificed. With good and truth, 
too much beautifying tends to obscure, and to weaken the 
force of the greater good. 

The good and true, and then the beautiful, is- the best 
order in which to hold these qualities in mind. 



AlORAL EDUCATION 45 

MANNERS. 

In the teaching of the minor social laws to children, 
they may, as with other subjects, learn from observation 
of examples of good and bad manners given by means of 
play or representation, or from recited instances, they 
saying what they think right, why they think so, and 
whether the offense is against the primary duties of jus- 
tice and kindness, or the secondary one of beauty. Other 
elements, such as use, are to be considered also. 

The familiar teachings following are, as principles for 
development, given as a foundation for, and help toward, 
the better comprehension and development of the spirit 
underlying them. It should be made clear that manners 
should not be seen as a finish or adornment to be put on 
from without, but should be the outward expression of 
the right spirit within. Being a part of general moral 
training, their teaching is a help toward general moral 
perception and knowledge. 

From the foundation laid, children may receive the 
further necessary training from others, which is best 
when they seek it self-actively. 

They should learn, in connection with the duty as to the 
proper way in which various things should be done, that 
kind feeling, sympathy, sincerity, simplicity, straightfor- 
wardness, and the deference which springs from self-re- 
spect and respect for others, and not from servility, are 
among the fundamental beautifiers of the manner itself. 
Another element is grace, which comes from the control- 
ling of the body by the mind. The knowledge of the 
proper way to do is, too, one of the necessary helps in 
overcoming shyness and awkwardness in children. 

It should be developed that manners are morals in 
action — that they are self-government in small matters, 
and that the minor social laws have as a rule a foundation 



46 MORAL EDUCATION 

in kindness and good sense. They are consideration for 
the rights of others in small matters — they are for free- 
dom and protection from the small selfishnesses of others 
which the greater social laws do not touch, and unless a 
minor law is a survival of a custom which social evolu- 
tion has caused to disappear, or is obviously absurd, it 
should be obeyed. Some social customs may be seen, too, 
as an unconscious avoidance of dirt, disease, and so 
forth. The minor, like the major laws, aid in promoting 
the general social welfare, and obedience to some of them 
as a part of actual character, is important. The reward 
and punishment of those who infringe upon the rights of 
others in the minor social obligations should be consid- 
ered, and that, from small to great offenses, lack of re- 
spect, distrust, or avoidance, by others, are part of the 
punishment to those who persist in them. 

As regards the making of introductions, the teaching of 
a proper but simple form of speech, suitable for children, 
such as ''EHzabeth, this is Mary Brown," is best. With 
this should be the rule that younger persons should be 
presented to older, men to women, and so forth. 

In making a call, or going to see another, there should 
be consideration for the convenience of the other in the 
time chosen for going, and in the length of the call. Leav- 
ing should be done promptly but not abruptly. Upon 
general principles it is best to have a set time for receiving 
others, as it is both justice and kindness to all interests. 
Under ordinary circumstances the length of a call should 
be the moderate amount of time prescribed by general 
usage. However, as children's calls are usually for the 
purpose of play, their stay is necessarily longer than that 
of older persons, but they should learn that under these 
circumstances as well they should leave promptly at the 
right time. In making such calls there should always be 
the proper consideration and respect shown to the parents 



MORAL EDUCATION 47 

or others who may be present. Children should go to the 
door in a straightforward manner and ask for those whom 
they wish to see, and not call or whistle from outside to 
attract the attention of those within. Boys should either 
carry their hats with them, or put them in the place ap- 
pointed for such things. In the case of those who are 
afflicted, calls and other forms of kindness should be 
shown. 

It is desirable that where possible children should be 
asked in regard to their duty in these and other matters, 
instead of being told, in order to bring the information 
from their own minds, and help them to think and act 
rightly of themselves. 

The various elements of proper behavior upon the 
street should be developed — the right way of lifting the 
hat, and doing so in parting as well as in meeting, the 
matter of precedence, the proper side of others on which 
to walk, the rule that conspicuousness in dress and gen- 
eral appearance should be avoided, that a person should 
not luim or sing to himself, nor stare at others, and so 
forth. 

The proper conduct of boys and girls, and of young 
men and women toward each other, at home and abroad, 
should be taught. 

In places of public entertainment or instruction, con- 
sideration for the rights of others requires that a person 
should as far as possible avoid making disturbance or an- 
noyance. 

Except under unusual circumstances, or among the 
nearest relatives or friends where it is understood, chil- 
dren should not, if at the house of another, stay for meals 
or over night, or in general make a visit, except by espe- 
cial invitation beforehand. 

In receiving, to any form of entertainment, an invita-. 
tion requiring a definite reply, it should be answered 



48 MORAL EDUCATION 

promptly, with acceptance or regrets, and the acceptance 
faithfully fulfilled. If accident or sudden illness prevent 
final fulfillment, notice of it should be sent as soon as 
possible. A call is necessary within a proper time after 
having been more or less formally entertained. 

In being so entertained, there should be regard for host, 
hostess and other guests, those of the latter, in particular, 
who are alone, backward, or unacquainted, as should be 
the case under ordinary circumstances. Such conduct is 
best when it springs from genuine kind feeling. If a 
guest has a visitor there may, if desired, be a request to 
bring the latter if he is not already invited. After such 
entertainment some expression of appreciation is proper. 

In the entertaining of others there should be the same 
regard for their comfort and pleasure. 

No one should speak of the family or personal affairs 
of those under whose roof he has been, and of whose 
hospitality he has partaken, and those who entertain 
others should similarly refrain as regards their guests. 

If circumstances are such that a person is not able to 
return the kindness of others in the same form in which 
he has received it, it shoulcl be returned in some other 
acceptable way. 

In entertaining, or in being entertained, wherever the 
occasion demands it, each should take his fair share of 
any labor or responsibility not otherwise provided for. 

When visiting others, the question as to who should 
first intimate a wish to retire for the night may be settled 
according to circumstances, by either host or guest. On 
general principles it is well for a guest to learn the usual 
hour of the family he is visiting, and conform to it, but 
in case this is very late, or far beyond the hours of 
general custom, a guest should be conceded an earlier time 
when necessary. The general comfort and convenience 



MORAL EDUCATION 49 

should be considered in small matters as well as in greater 
ones. 

A good general rule to be taught in regard to bestowing 
a person's society upon others is that if the exact happy 
mean cannot be arrived at, a trifle too little of one's 
society should be given to others rather than a trifle too 
much. 

In addressing others, whether in person or by letter, it 
should be done simply, straightforwardly, kindly and re- 
spectfully. In both speaking and in being introduced, a 
person should look others in the face. There should be no 
carelessness in the manner. Moderation is the best — 
neither forwardness nor familiarity, nor backwardness, 
neither servility nor arrogance, neither effusiveness nor 
indifference, neither great slowness nor abruptness. 

The saying of ''How do you do," or "How are you," or 
mentioning the name of the person, instead of saying 
"Hello," in greeting strangers, especially those who are 
much older, and the saying of "Good morning," "Good 
afternoon," "Good evening," "Good night," "If you 
please," and "Thank you," upon the appropriate occa- 
sions, may be taught. The first mentioned applies more 
particularly to older children. 

In replying to others "yes" and "no," either the name 
of the person replied to should be added, or a few words 
completing the meaning, as "Yes, Mary," or "No, they 
are not here," or the single words should be said in such 
a way as not to be abrupt. 

With older persons and strangers, children should or- 
dinarily wait to be addressed first, and should answer 
promptly and politely. Insolence or impertinence is a 
rudeness which corresponds to the physical unkindness 
of a blow. 

When among others, a person spoken to should first be 
addressed by name, to call his attention. 



50 MORAL EDUCATION 

In sitting and standing the simplest attitude is the best. 
In standing, the body should be held straight, with as little 
tension as possible, and the arms held simply, avoiding 
holding the elbows out. The feet should be set straight 
upon the ground, with the toes out. For walking, the 
rules are much the same. The head and shoulders should 
be held up, and the feet lifted, and not dragged. 

In sitting, there should be relaxation without lounging, 
and with the simplest position — the feet should not be 
twisted about each other, nor about the feet of the chair, 
and should be kept fairly close together. 

At the table the chair should be placed straight, and at 
a moderate distance — neither too close nor too far away. 
The body should be held straight, and with older children, 
the feet rest properly upon the floor. 

Following this should be the teaching of the right 
placing of the napkin upon the knees, and the proper 
replacing of bib or napkin at the end of the meal, to- 
gether with the correct handling of knife, fork, spoon, 
dishes, glasses, and so forth. With all but small children 
these should be held with the fingers only, and not with 
the whole hand. In using the knife and fork for such as 
cutting, the forefinger should be placed upon the back of 
each. In using fork or spoon for taking food, they should 
be held between the thumb and forefinger, the second 
finger resting underneath, and the other fingers below, 
in their ordinary position. The handles of cups, and the 
stems of glasses, are held in much the same way. The 
right hand should be used in conveying food to the mouth 
with fork or spoon, and with these only, and in taking 
bread, or helping self to other articles of food when they 
are passed. In helping self to such things as bread, only 
one piece should be taken at a time. The knife and fork, 
after being used, and when passing a plate or dish, should 
be laid parallel at one side of the plate. The spoon should 



MORAL EDUCATION 51 

not be in the cup while drinking, nor after it has been 
used, but placed in the saucer. China and glassware with 
handle or stem should be held by handle or stem. A 
plate or a dish should be held with the thumb on the 
upper side, and the fingers on the under side. Nothing 
should be passed while holding knife, fork or spoon in the 
same hand. Soup should be taken from the side and not 
the end of the spoon. Bread should be buttered in small 
pieces. Only a moderate amount should be taken upon 
plate or other dish at a time. 

Only what is close to a person should be reached for — 
otherwise he should ask to have what he wishes passed to 
him. In asking for anything at the table, the person who 
is wished to pass it should first be addressed by name 
unless his attention is obtained by sight. Such a wish 
should be expressed in the form of a request and not a 
command, nor should the request have the tone or inflec- 
tion of a command. 

Under ordinary circumstances a person should eat what 
is set before him. If it is of such a nature that it would 
be wrong for him to eat it, or it would make him ill, or 
if he is not hungry, or there is some constitutional 
peculiarity which makes it very offensive, he is then ex- 
cusable. Caprice in regard to food not only injures its 
possessor in the fact of capriciousness itself, but unjustly 
puts others to unnecessary trouble. To allow one individ- 
ual's preference to rule at table is an injustice to the 
others, and for each to have his caprices considered is 
unfair to those who prepare food, so that as long as the 
latter is wholesome and properly prepared, a general con- 
cession to the rights of all is to eat what is provided, and 
to provide a proper variety. In order to help in avoiding 
capriciousness in regard to any new food, it is well to 
allow a child to be properly hungry, and then to give it 
only a small amount, and without the suggestion of any 



52 MORAL EDUCATION 

possible distaste. This is better than to attempt to force 
it to eat after a distaste, capricious or natural, has been 
formed, or if it is not sufficiently hungry. Ordinary pref- 
erences and differing individual needs, however, should 
have the necessary allowance made. 

Too much discussion of food should be avoided. 

To eat slowly is necessary both for health and appear- 
ance. Only a moderate amount should be taken into the 
mouth at a time, and care taken not to speak with the 
mouth filled, and to avoid noise in both eating and drink- 
ing. 

No food except what is necessarily eaten so, such as 
bread, should be eaten with the fingers. The correct and 
sensible handling of various kinds of food should be de- 
veloped. A good general rule is that nothing that can be 
eaten otherwise should be eaten with the fingers. With 
bread the reverse is the case — the fingers are used both in 
eating it and in taking it from the plate. 

Individual preparation of food in fantastic ways after 
it is served should be discouraged. 

What is wished should be simply accepted or refused, 
with no remarks as to the reason except where there is a 
necessity to explain what might otherwise seem strange. 

The child who cannot be trusted to help himself justly 
as regards the rights of others, should be helped by others 
to his food until he is ready to do right. 

If anything objectionable is discovered in any food, 
there should be no remark made, nor attention called to it 
— it should simply be let alone. Where, however, it is 
necessary that the food should be removed, the matter 
should be brought to the notice of the proper person 
without attracting the attention of others. 

In the case of accidents at table, they should have as 
little disturbance made, . or attention drawn to them, as 



MORAL EDUCATION 53 

possible — only what is absolutely necessary to amend mat- 
ters should be done at the time. 

Food which has an odor which may be objectionable 
should not be eaten before going among other persons. 

No one should eat or drink from receptacles containing 
the common supply. 

Neatness in dress, clean hands and face, and brushed 
hair, are a part of good behavior at the table. 

Different forms of consideration and thoughtfulness 
for others at the table should be developed. 

Except at a public table it is necessary to ask to be ex- 
cused when leaving the table before others. 

In addressing others by letter, respect toward them 
and toward self should be shown by the neatness and 
general good appearance of handwriting and paper as 
well as in tlue manner of the letter itself. Both business 
and other correspondence should have their forms 
learned, and each used in its proper place. 

Conversation should not be for self-display, but for 
the good and pleasure of all. It should not be forced 
upon others, but moderated to respond as far as pos- 
sible to real need, and to accord with kindness. Topics 
which are found to be a source of contention should be 
avoided or dismissed, or the discussion of them under- 
taken in the right spirit — that of willingness to learn the 
truth. There should be kept in mind the teaching that 
the moment a person becomes angry in an argument, or 
refuses to Hsten to reason, he ceases arguing for the 
truth, and begins arguing for himself. All acidity of 
speech, all petty maHce and spite, should be avoided. The 
one who first conquers self in this respect helps others 
to conquer, and so promotes the general good. Care 
should be taken not to allow rudeness upon the part 
of others to provoke rudeness in self. 

No one should interrupt another in his conversation. 



54 MORAL EDUCATION 

ii emergency makes such a thing necessary, the person 
interrupting should ask to be excused. What is known 
as hinting, which is a lack of consideration for the rights 
of others, should not be indulged in. In conversation a 
person should not talk constantly of himself and his 
aflairs — the rights of others demand that their interests 
as well should be considered. Slang should not be used 
habitually. 

In conversation the voice should be kept moderated, 
and too much gesticulation avoided. Where a person 
joins others who are conversing, he should be made 
acquainted with the subject of conversation. If when 
engaged in conversing with others it is necessary to 
leave before they do, the person leaving should ask to 
be excused. In ordinary conversation unpleasant topics 
should be avoided. In general speech, and in pronuncia- 
tion, carelessness should be avoided on one hand, and 
affectation on the other. 

Care should always be taken not to hurt the feelings 
of others. Any fault over which a person has no con- 
trol should not be mentioned in his presence, or unkindly 
commented upon out of it. Deliberately to hurt the feel- 
ings of another is a wrong under all circumstances, but 
its real injury is to the one who is guilty of it. No one 
should act in such a way as to cause others, even though 
mistakenly, to suppose themselves the object of unkind 
remark or ridicule. Not only should a person avoid 
thoughtlessly giving oft'ense to others, but he should not 
easily and causelessly take offense — often what seems 
rudeness may be due to thoughtlessness, ignorance, shy- 
ness, or misunderstanding. 

Children should not only speak but act respectfully 
and politely to elders and others, avoiding any form of 
rudeness. 

In making gifts no one should give to others anything 



MORAL EDUCATION 55 

of which he does not have a fair assurance in his mini 
that it will give pleasure or benefit to the recipient. A 
gift, in its quality and the manner in which it is sent, 
should express both kindness and respect. Where pos- 
sible it should combine both use and beauty. It is better 
to give another what is wholly useful, or what is really 
beautiful, or both, if its cost is only a penny, than to 
give what is useless or otherwise undesirable, however 
great the cost. Considering, as far as one person may 
know another's tastes, what would be acceptable to others, 
doubles the kindness of the gift. A gift should as far as 
possible fill a real need or wish, and not be a superfluity. 

There should be prompt acknowledgment of gifts, and 
of other kindnesses as well. 

With those who are comparative strangers, gifts 
should not, under ordinary circumstances, be expen- 
sive. 

Children should not correct elders in public. Except) 
in case of immediate necessity, if the latter have made 
any mistakes they should, as with children themselves, 
have the matter discussed in private. Not only with 
elders, but with others, if advice or correction is to be 
given, except in trifling matters it should not be in public, 
ihe honest acceptance and grateful acknowledgment of 
kind and just advice is a part of honesty in general. This 
should not lead a person into attempting to please every 
one, which, as is said, ends in pleasing no one. Noi* 
should it make him feel at liberty to interfere with his 
neighbor's affairs at all times and seasons. 

The fingers should not be put into the mouth, the teeth 
picked, the head scratched, or the finger nails cared for 
in public. Respect and consideration for others demands, 
too, that no one should expectorate in their presence. If 
such a thing is unavoidable, the person expectorating 
should ask to be excused. Upon general principles, too, 



56 MORAL EDUCATION 

such a matter should be cared for in the ways which best 
safeguard both pubHc health and appearances. 

Unnecessarily offending or irritating others should be 
avoided, and slight resentments should not be allowed to 
grow into greater ones out of proportion to the cause. 

A person, in differing in opinion, should not contradict 
another, but ask to be excused or pardoned, and then 
say what to the best of his ability he knows or thinks 
to be the case. 

When unintentionally rude, or when guilty of an acci- 
dent or mistake, a person should beg another's pardon, 
or ask to be excused, and if any further reparation is 
necessary it should be made. 

No one should unnecessarily interrupt another who 
is reading or writing, or when he is busy with duties re- 
quiring close attention. If it be necessary, the person 
interrupting should ask to be excused. No one should 
give another unnecessary work, or expense, or take up 
another's valuable time. No one should read over the 
shoulder of another person. In speaking to others, a per- 
son who must cough or sneeze should turn his head 
away. Children should not make personal remarks to or 
ask personal questions of others, especially in public. 

The room of another should not be entered without 
first knocking and obtaining permission. 

No one should listen to a conversation not intended 
for him, or read letters belonging to others except where 
given to him to read by the writer, or by the receiver 
with the writer's permission. Where a person is so 
placed as to be an accidental listener to others he should 
either remove himself, or make the fact known to them. 
The same principle applies in cases where children 
ignorantly speak to others of family matters — they not 
only should not be encouraged, but not permitted. The 
rule not to be a talebearer applies to a child's own family 



MORAL EDUCATION 57 

as well as to others. Such rules, it should be taught, 
apply to ordinary harmless affairs. 

The embarrassment of others should be avoided. 

Precedence and consideration should be given to those 
who are older, proper care to those who are younger and 
weaker, and protection to the ignorant. 

No one in the presence of other persons should cov- 
ertly show ill-will toward another. 

All practical jokes which have the nature of sudden 
shocks should be abstained from, as they are not only 
inconsiderate of the ordinary rights and feelings of 
others, but may be the cause of serious injury. Nudging 
another or striking him roughly, are too, a lack of con- 
sideration. 

The hands and not the mouth should be used for hold- 
ing; the proper implements, and not the teeth, for crack- 
ing nuts, cutting, and so forth. Articles to be given to 
others should be handed and not thrown. Doors should 
be closed without slamming them. Toying with buttons, 
or with articles on the table or elsewhere, and tapping 
with the feet or fingers, should be avoided. 

The evil of self-consciousness in its various forms 
should be avoided. The tendency to apply to self the 
flattering remarks of others, and on the other hand to 
apply to self the unflattering ones, and so in the latter 
case to take offense, should equally be discouraged. In 
the remedy of this it should be taught that in many 
cases others are not thinking of the self-conscious per- 
son nearly as much as he is thinking of himself — that he 
is the one who is doing the greatest part of the thinking 
too much, of which he complains. General reasoning on 
the subject is another means needed. In the matter of 
remarks, many are thoughtless, and many are those 
which are necessarily made at all times. In addition to 
this it should be remembered that those who seek to do 



58 MORAL EDUCATION 

right will not intentionally make unkind remarks, and 
will desire as well not to be guilty of unintentional ones. 
Over-sensitiveness on one hand, and lack of proper sen- 
sitiveness and feeling, on the other, should be guarded 
against. 

In regard to complaints of the selfishness of others it is 
well to look first to see if any part of the complaint is due 
to the selfishness of self, in order not to consider others 
selfish or unjust because the selfishness of self cannot 
have its way with them. 

Justice and kindness to others requires their applica- 
tion to the rights of the dead as well as of the living — 
there should be no advantage taken of the rights of 
others after death, when they are not present to defend 
them, or to carry out their own wishes. What would be 
to their advantage in such respects is due them. 

In ordinary social life, as in business, no one should 
influence another to suit himself, when it is to the other's 
disadvantage, as this is an interference with personal 
rights. The other person should either not be influenced 
at all, or else to his advantage 

General justice requires not only that a person should 
not do injustice to others, but that he should not permit 
others to do themselves injustice. 

In regard to the making of apology it should be made 
clear that it is not the giving of apology that injures 
dignity, but the failure to give to those to whom it is due, 
and that it should be given honestly. 

The meaning of the term refinement should be de- 
veloped, and have application made to speech as well as 
to other elements of conduct. This, too, requires avoid- 
ance of the extreme. 

The same may be done with the ideas of honor and 
nobility, referring to the latter as regards qualit^^ of mind 
as well as principles. 



MORAL EDUCATION i9 

In connection with the words 'iady" and "gentleman," 
it is well to teach that whether ladies or gentlemen, 
human beings are first of all men and women, and that 
consequently, for general use, the latter applies best to 
all. It is quite proper, otherwise, to use the words as a 
term of courtesy, and in referring to those who possess 
the qualities of a lady or gentleman. It should be made 
clear that both major and minor morals are the require- 
ment for the latter, and that neither riches nor learning 
are necessary. 

As a matter of related interest, as well as warning 
against carrying affairs to extremes, a short reference to 
the story of chivalry may be made — its origin, its connec- 
tion with Christianity and Gothic characteristics, the 
vows and duties of a knight, and so forth, including men- 
tion of the Chevalier Bayard. Don Quixote, and any 
other in relationship, whose name may arise. The good 
which has survived, as evidenced in modern character 
and manners, should be shown. 

An important caution to be taught is that against al- 
lowing regard for the minor morals to obscure the major 
morals, to develop into weakness, or become belittling to 
the character. 

A part of the varied application of moral laws and 
principles is that made to family relations, and to the 
various vocations, governmental and industrial. This is 
to apply to the details of conduct relating to vocations, 
the given duty in regard to material and immaterial rights 
and property, the right spirit, what of manners and other 
minor duties is required, and so forth. The following 
list is given as a beginning, to which children themselves 
may add, as self-activity adds to their interest, and to 
the force of the impression : 



60 MORAL EDUCATION 

Parents and children; 

General family relationships; 

Self as regards both self and others; 

Executives ; 

Army ; 

Navy ; 

Judges ; 

Lawyers ; 

Legislators ; 

Clergymen ; 

Educators ; 

Writers ; 

Artists ; 

Dramatists ; 

Actors ; 

Physicians ; 

Nurses ; 

PubHc institutions; 

Bankers ; 

Brokers ; 

Insurers ; 

Merchants and consumers ; 

Manufacturers ; 

Contractors ; 

Farmers ; 

Policemen ; 

Preparers of food supplies; 

Those in charge of various public utilities; 

Transportation companies ; 

Work in the home; 

Employers and employed ; 

Manual labor — different kinds; 

Citizens — civic duties. 



MORAL EDUCATION 61 

Duties in regard to vocation itself, as concerns the wel- 
fare of others and of self, may be developed. 

The suitable ethics may be applied to the reciprocal 
relations between industrial bodies, and the public or the 
individual, and those of such bodies to each other. 

Similarly, the application of all suitable moral prin- 
ciples may be made to the relations of nation and indi- 
vidual toward each other, and those of nations to each 
other. 

Application of the different moral principles should be 
made to a variety of the smallest details of conduct. 

In addition to others, fundamental business laws and 
customs should be taught to children. It should be shown, 
and the reason why — the protection of the rights of all 
concerned — that these should where possible be followed 
in many ordinary transactions, and in small matters as 
well as in formal business affairs. 



JUN 28 1910 



One copy del. to Cat. Div. 



^H 28 tlW 



